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Qutbuddin Bakhtiar Kaki

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Qutbuddin Bakhtiar Kaki

Hazrat Khwaja Syed Muhammad Qutbuddin

Bakhtiar Kaki

Hazrat Qutbuddin Bakhtiar Kaki's mausoleum in

Dehli

Order Chishti

Born 1173 AD / 569 AH

Osh, Transoxiana

Passed away 1235 AD /634 AH

Delhi, India

Resting place Delhi, India

Map of Burial Place

Title(s) Qutub ulAqtab

Predecessor Moinuddin Chishti

Successor Fariduddin Ganjshakar

From SufiWiki

Hazrat

Khwaja

Syed

Muhammad Qutbuddin Bakhtiar Kaki (Urdu:

) was a renowned Sufi saint and

scholar of the Chishti Order from Delhi, India. Khwaja

Qutbuddin's original name was Bakhtiar but his title was

Qutbuddin. The additional suffix of 'Kaki' to his name was

attributed to hint by virtue of a miracle that emanated from

him at a later stage of his life at Delhi. Popularly, he is also

called Khwaja Kaki and Hazrat Qutub Saheb.

He was a born saint and had the honour of being the 'first'Spiritual Successor of Hazrat Khwaja Moinuddin Chishti of

Ajmer. Forty days before the demise of his great Pir-o-

Murshid, Khwaja Qutubuddin was appointed by him as his

recognised Khalifa (spiritual successor) at a formal ceremony

at Ajmer, and was deputed to carry on the mission of

theChishti Order of Sufis in India with his headquarters at

Delhi. His dargah in Mehrauli, the oldest dargah in Delhi, is

the venue of his annual Urs.

His most famous disciple and spiritual successor

wasFariduddin Ganjshakar, who in turn became the spiritual
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http://sufiwiki.com/Qutbuddin_Bakhtiar_Kaki 2

master of Delhi's noted Sufi saint, Nizamuddin Auliya, who

himself was the spiritual master of Amir

Khusro andNasiruddin Chirag-e-Delhi.

The influence of Qutubuddin Bakhtiyar Kaki on Sufism in

India was immense. As he continued and developed the

traditional ideas of universal brotherhood and charity within

the Chisti order, a new dimension of Islam started opening

up in India which had hitherto not been present. He forms an

important part of the Sufi movement which attracted many

people to Islam in India in the thirteenth and fourteenth

centuries.

Contents[hide]

1 Family & Early life

1.1 Geneological Tree

2 Early Life & Education

3 Initiation

4 His devotion to the Prophet

5 Travels

5.1 A strange incident

5.2 Another strange incident

5.3 Shihabuddin Suhrawardi

5.4 To the rescue of Multan

5.5 Arrival in Delhi

5.6 Sheikh-ul-Islam's Jealousy

5.7 His love for his Pir

5.8 Delhi's public demonstration

6 The Death of his Pir-o-Murshid Khwaja Moinuddin Chishti

6.1 The parting scene

6.2 Parting affection

6.3 Parting advice

7 Character

7.1 Poverty

7.2 Picture of forbearance

7.3 His 'mujahedas' (striving)

7.4 Learning of Quran by heart

7.5 Love of Sama & Passing on

7.6 Shaheed-e-Mohabbat (martyr of God's love)

8 Place of burial

9 His Titles

10 His Spiritual Successors (Khalifas)11 Teachings & Publications

11.1 The life of a Sufi

11.2 A Sufi's love for God

11.3 Stages in Sufism

11.4 Divine secrets must never be disclosed

11.5 Adherence to Shariat

12 Quotes & Sayings

Family & Early life
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Qutbuddin Bakhtiyar Kaki was born in 569 A.H. (1173 C.E.)

in a small town called Aush (alternatively Awash or Ush) in

the Fergana Valley (present Osh, part of historicTransoxiana)

He was born in the middle of the night, a brightness lighting

up the whole house and a strange light being caste all

around. After his birth it is reupted that he prostrated himself

in adoration and uttered the words "Allah, Allah." After

sometime he raised his head and the light disappeared.

Geneological Tree

Like many other great Sufi saints, he also belonged to the

direct lineage of the Holy Prophet Muhammad ,

descending from Hazrat Imam Husain , the greatest

martyr of Islam in the well known tragedy of Kerbela. The

following is the genealogical tree of his noble ancestors:

Hazrat Khwaja Qutbuddin Bakhtiar Kaki Awashi, son of

Syed Kamaluddin, son of

Syed Musa, son of

Syed Ahmed Awashi, son of

Syed Kamaluddin, son of

Syed Mohammed, son of

Syed Ahmed, son of

Syed Raziuddin, son of

Syed Husammuddin, son of

Syed Rashiduddin, son of

Syed Jafar, son of

Hazrat Nafi-ul-Wajood, son of

Syed Ali Musa Raza, son of

Syed Musa Kazim, son of

Hazrat Jafar Sadiq, son of

Hazrat Mohammed Baaqar, son of

Hazrat Syed Zain-ul-Abideen, son of

Syed-us-Shohoda Hazrat Imam Husain , son of

Amir-ul-Momineen Hazrat Ali Karam Allah Wajahu, son-

in-law of the

Holy Prophet Muhammad

Early Life & Education

Nobody knew that the son of Syed Kamaluddin who was

himself a very pious gentleman, would one day play a most

distinguished role in the development and history of Sufism

in India. When Hazrat Qutbuddin was just eighteen months

old, he lost his father. His mother, who was also a pious and

very intelligent lady, however, made suitable arrangements

for her dear child's education. At the tender age of 5, he was

put under the loving care of a learned tutor, Maulana Abu

Hafus, who started him with the teaching of both theological

and spiritual sides of knowledge. Along with his early
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education, he was also devoted to mujahedas (devotional

practices) for his spiritual training and when Hazrat Khwaja

Moinuddin Chishti visited Awash, during one of his travels,

Khwaja Qutbuddin, who was then 17 years old, offered

himself as a Mureed (disciple) to the great saint and sought

his blessings for a spiritual career. The great Khwaja Saheb

of Ajmer, who had already intuitively perceived the divine

spark in the young aspirant, accepted him immediately.

Initiation

According to Saiyar-ul-Aulia, p. 68, Siyar-ul-Arifeen, p. 48

and Saiyar-ul-Aqtaab p. 145, it is reported that from Awash,

Khwaja Qutbuddin went to Baghdad and there, in the

mosque of Imam Abul Lais Samarqandi, he received

initiation from Hazrat Khwaja Moinuddin Chishti in the

presence of such Sufi dignitaries as Hazrat

SheikhShahabuddin Suhrawardi, Sheikh Auhaduddin

Kermani, Sheikh Burhanuddin Chishti and

Sheikh Mohammed Asfahani all great names in the Sufiworld.

His devotion to the Prophet

Khwaja Qutbuddin, after his initiation used to offer

95rakaats (units) of Namaz during the 24 hours of day and

night, along with 3000 salutations (darood) every night upon

the holy soul of the Holy Prophet Mohammad . During

the first 3 nights of his first marriage, as he could not

maintain the darood, the Prophet sent a visionary

message, through a pious person named Rais Ahmed,demanding Hazrat Bakhtiar's explanation for this omission.

The Khwaja realised his grave error and at once

offeredTalaaq (legal dissolution of a marriage under the

Islamic Shariat) to his wife as a mark of his repentance for

the omission. After this incident, he broke off all worldly ties

and relations and devoted his full time to the devotion and

praises of God and His holy prophet Mohammad .

Travels

Later on, with a view to mature his knowledge andexperience in Sufism Khwaja Qutbuddin proceeded on a

prolonged tour to various: places in Afghanistan, Persia and

Iraq, the last named being the home of many top-ranking

Sufi dervishes of his time. He himself narrates the stories of

this tour, as follows:

When I reached Ghazni, I met a veryold and venerable dervish who, it wasreported, used to give away all that hegot in the morning before sun-set, andwhat he received in the night beforedawn. Nobody, rich or poor, ever
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returned disappointed from hisKhanqah (monastery). The hungry wereduly fed and the naked were dulyclothed. When I talked to him, he said:"I have been doing all sortsofMujahedas for the past 40 yearscontinually but without any avail: Inever had any vision of the Divine Lightduring this long period. But ever since Ireduced my sleep, cut off my food to

the minimum, restricted the use of mytongue (i.e. speech) and shunned allpeople, I started getting Divine Lightand now I can see things rightuptoArsh-e-Mualla (Divine Throneaccording to Islamic conviction) andnothing is hidden from me between theheavens and the earth. (Fawaid-us-Salikin, Part I).

He adds :

Once I was on a sea voyage when Imet a dervish at a seaport who wasperfect in Sufism. Due to hardMujahedas' (strivings), he was reducedto a mere skeleton. After the chaashtprayer (8-9 A.M.) he used to attendhisLangarkhana (kitchen) and keephimself busy till afternoon in thedistribution of food to hundreds ofhungry people. Every person was fed tohis heart's content and for those whoneeded clothes, he would go intohis hujra (cell) and bring out newclothes for distribution. Wheneverything was distributed from thekitchen, he used to offer

his Zohar (afternoon) prayers.

It was his standing order to

hisMureeds (disciples) that whenever

anyone called on him no time must be

lost in admitting him to his presence.

He would then put his hand under the

corner of his Musalla(prayer carpet)

and whatever came in his hand, he

gave it to the caller. I stayed with him

for some time. With all 'his

munificence, he himself always used to

observe fasting. At the time

of Iftaar(breaking time of the Islamic

fast), he received only

4 khurmas (dates) from some 'unseen'

source of which he ate only two and

gave me the remaining two. One day

he addressed me: "My dear, unless and

until a Faqeergives up people's

company, gives away all he receives,

sits in seclusion, eats little, sleeps little,


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speaks little, he cannot attain

"nearness to God". (Fawaid-us-Salikin,

Part I). A strange incident

Hazrat Khwaja Qutbuddin relates another interesting incident

of his travels. He says:

Once I was staying on the bank of ariver with my most intimate friend, QaziHamiduddin Nagauri. We saw that avery big scorpion was speeding up in adirection. O spoke to my friend thatthere appears to be some 'divine secret'behind this phenomenon let us followthe scorpion to find it out. My friendagreed and we followed the scorpionand saw that it reached the bottom of abig tree where it furiously stung amonstrousAzdaha (boa) who died atonce. Nearby we noticed a man who

was fast asleep. Taking him to be avery pious person, we did not like todisturb him but waited to speak to himwhen he was awake. But when weapproached him, we felt a veryobnoxious smell and found that he washorribly drunk (with wine). We wereindeed greatly surprised to see him inthis sinful condition on the one hand,and God Almighty's favour upon him,on the other, in saving him from thatmonstrous boa whom the scorpion hadkilled. Just as we were wondering overthe incident, we heard a 'Nida'(divine

voice) that vibrated in the surroundings.It said: "If We (God) keep ourfavoursreserved for the holy and the piousonly, then who would look after thesinful? This Nida shook off the sleep ofthe man who was awfully frightened tosee theAzdaha lying by him. When werelated the incident of the scorpion andthe boa to him, he felt extremelyashamed, so much so that after sometime, we heard, he renounced the worldand became one of the most piouspersons of his time. He undertook the

pilgrimage to Mecca 70 times on foot.

Another strange incident

Hazrat Khwaja Qutbuddin goes on:

Once, during the Hajj, I and my intimate friend

QaziHamiduddin Nagauri were making rounds of the Kaaba

following a dervish whose name was Sheikh Usman, and

who was one of the descendants of SheikhAbu Bakr Shibli.

Out of great respect, we were following him by putting our

feet on the impressions of his feet. By his intuitive powers

Sheikh Usman, however, found out what we were doing. He
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turned round and said: "It will do you no good by following

me in my footprints in this fashion. If you really wish to

follow me, then try to follow my Inward Light." We enquired

as to what his Inward Light was? He said: "I finish recitation

of the Holy Quran 1000 times a day". We were greatly

surprised at this apparently fantastic claim because it was

humanly impossible to read the voluminous Holy Quran 1000

times in a day. We thought perhaps he may be exaggerating

and reading only a word or two of each Surah of the Quran.But just as we were contemplating like this, Sheikh Usman

turned back and said: "Do you take, it to be a bluff? I again

repeat that I read the Holy Quran 1000 times daily word by

word.'" We kept quiet and when I related this story before a

gathering of some distinguished dervishes in one of our

private meetings, Maulana Auhaduddin Kermani said:

"Anything which is beyond human conception or

comprehension is a miracle, because, before a miracle, all

human intelligence fails and is unable to fathom into the

'divine mysteries' which only prophets and walees can see."

Shihabuddin Suhrawardi

In a private sitting with his 'mureeds' Hazrat Qutbuddin said:

I had many occasions to see Hazrat SheikhShihabuddin Suhrawardi in Baghdad. Hewas indeed a wonderful Sufi. During all mytravels, I never saw such a pious and God-fearing Faqeer so intimately devoted toGod as he was.

To the rescue of Multan

In one of his travels, Khwaja Qutbuddin is reported to havevisited Multan where he was received by Hazrat

SheikhBahauddin Zakariya Suhrawardi with great respect.

Hazrat Bahauddin has a great reputation as a Sufi dervish of

his time in India. His headquarters were in Multan and we

shall see more about him, later on, in this publication.

During Khwaja Qutbuddin's stay in Multan, the Mughals are

reported to have attacked India and besieged Multan. The

Governor of Multan, named Qabacha Beg, begged Hazrat

Qutbuddin for his spiritual help and blessing to ward off the

attack of the Mughals and, it is reported, he succeeded in

repulsing the enemy by the grace of God.

Arrival in Delhi

It is reported that when Khwaja Qutbuddin arrived in Delhi

from Ajmer, Sultan Shamsuddin Iltutmish, who was the ruler

of India at Delhi, went out of the city to welcome the Khwaja

because he had very great respect for Sufi dervishes. He

wanted to arrange for Qutub Saheb's stay in the city, but the

latter preferred to stay at Kelu Kheri, a suburb of Delhi. The

Sultan, however, used to wait upon him twice a week in
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order to receive his spiritual blessings and guidance. The

Sultan, later on, became a regular and most dutiful disciple

of Hazrat Qutbuddin. At this stage, he again requested his

Pir to come and stay with him in the city because in

attending upon him at Kelu Kheri, which he must do, he had

to spend much of his time which he could save to attend to

the affairs of his government Hazrat Qutub Saheb agreed

and shifted to the mosque of Malik Ainuddin in the city.

Sheikh-ul-Islam's Jealousy

Aft er the death of Delhi's Sheikh-ul-Islam, Nooruddin

Ghaznavi, the Sultan wanted Hazrat Khwaja Qutbuddin to

take up this august post but when the latter flatly refused, he

appointed Sheikh Najmuddin Sughra who was one of the

mureeds of Hazrat Khwaja Usman Harooni the great Pir-

o-Murshid of Hazrat Khwaja Moinuddin Chishti. But, due to

the great popularity of Hazrat Khwaja Qutbuddin both at the

Sultan's court and among the citizens of the State, Sheikh

Najmuddin carried a serious jealousy against Khwaja

Qutbuddin and wanted to get him out of Delhi by any means

whatever. He used to defame Qutub Saheb whenever an

opportunity presented itself. It is a historical fact that the

worshippers of wealth, power and fame have always borne

grudge and jealousy against Sufi dervishes who had no love

for money or fame except the love of God and selfless

service of mankind.

His love for his Pir

It is reported that once, out of the unbearable love for hisPir-

o-Murshid (Hazrat Khwaja Moinuddin Chishti) KhwajaQutbuddin wrote a letter seeking his Pir's permission to go to

Ajmer and satisfy the thirst of his love by kissing his

Murshid's feet. But, in the mean time, Hazrat Khwaja

Moinuddin, who also loved his disciple dearly, himself

started for Delhi and reached their quite unexpectedly. Here

the Sultan and the public, when they heard of the arrival of

Hazrat Khwaja Saheb, all came out of the city to offer their

homage and welcome greetings to him. But the Sheikh-ul-

Islam of Delhi, i.e. Sheikh Najmuddin Sughra did not take

any notice of Khwaja Saheb's arrival. However out of his

own regard and courtesy for his brother Khalifa (as

Najmuddin was also one of the Khalifas of Hazrat Khwaja

Usman Harooni, the Pir-o-Murshid of Hazrat Khwaja

Moinuddin), Hazrat Khwaja Moinuddin himself went to see

the Sheikh at his home. When they met, the Sheikh bitterly

complained that "due to the presence and popularity of

Khwaja Qutbuddin in Delhi, his own position as Sheikh-ul-

Islam had become practically nil" Hazrat Khwaja Moinuddin,

for the sake of removing even this absurd grievance, ordered

his disciple, Khwaja Qutbuddin, to leave Delhi and go to

Ajmer with him.
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Delhi's public demonstration

When this news reached the Sultan, he felt awfully upset

and beseeched Khwaja Saheb not to take away Khwaja

Qutbuddin from Delhi. But it was not accepted and the

Khwaja Saheb started back for Ajmer with Khwaja

Qutbuddin. When the citizens of Delhi saw this they wailed

and wept and protested imploringly before Hazrat Khwaja

Saheb to leave Khwaja Qutbuddin with them in Delhi Hewas so much loved and esteemed that the people used to

pick up the dust from under his feet and smear it upon their

eyes. When Hazrat Khwaja Moinuddin saw this

overwhelming love for his beloved disciple in Delhi, he said:

"Baba Qutub you may stay here because I do not like to hurt

the feelings of this vast multitude by taking you away from

them." And so Khwaja Qutbuddin remained in Delhi as

people's spiritual preceptor upto the time of his last breath.

Khwaja Qutbuddin was, however, summoned to Ajmer

before the death of his Pir-o-Murshid.

The Death of his Pir-o-MurshidKhwajaMoinuddin Chishti

Before a gathering of his mureeds, Hazrat Khwaja

Moinuddin delivered a last sermon 40 days before his death

at Ajmer when Hazrat Qutbuddin was also present The great

Khwaja Saheb said: "The whole world is illuminating with

the Divine Light of God Almighty." Finishing this first

sentence, his eyes swelled up with contemplative tears.

Aft er a pause, he resumed: "O dervishes. God has brought

me to this place so that I may die and lie here for ever. Now,

after a few days. I am leaving this world." This declaration

sent a gloomy wave of sorrow and despondency among all

present. Sheikh Ali Sanjari, his attendant and correspondent

was also present in the gathering. Hazrat Khwaja Gharib

Nawaz ordered him to write down a "Firman" (order) in

favour of Khwaja Qutbuddin Bakhtiar Kaki of Delhi saving

that he must go to Delhi "I appoint him as my Sajjadanashin

at Delhi along with the sacred relics of our Khwajgaan-e-

Chisht. "Then, addressing Khwaja Qutbuddin. he said "Your

place is Delhi."

The parting scene

Hazrat Khwaja Qutbuddin says "When the Firman was

ready, it was handed over to me and I was called to go near

my Pir. When I did so, he put his kulah (headgear) on my

head and wrapped the turban with his own sacred hands He

then gave me Hazrat Khwaja Usman Harooni's Asa (holy

staff), his own copy of the Holy Quran, his musalla (prayer

carpet) and a pair of sandals and said:

These are the most sacred relies of our
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Holy Prophet which have come

down to us through the pastgenerations of our Khwajgaan-e-Chisht(succeeding dervishes in thesilsila of Chishti saints) which wereentrusted to me by my Pir-o-Murshid,Hazrat Khwaja Usman Harooni. Now Iam giving them to you. You shouldprove yourself worthy of them, like ourrevered predecesors in our Order, so

that on the Day-of-Judgment I may notsuffer shame before God and our holypredecessors.

Parting affection

Hazrat Qutbuddin accepted these "Tabarrukaat-e-Mustafavi"

(sacred relics mentioned above) and offered two rakaats of

Namaz in gratitude to God for this very responsible and

onerous honour. After this, Hazrat Khwaja Moinuddin

grasped the hand of Khwaja Qutbuddin and lifting his face

towards the sky, bade him goodbye, saying "I entrust you

to God. I have done my duty in bringing you up to this stage

of perfection as your Pir."

Parting advice

Hazrat Khwaja Saheb then gave the parting advice to his

spiritual successor, He said:

"There are four things which are the essence of Sufism.

1. A Sufi must appear outwardly like a well-to-do and

contented person, although he may be poor and

hungry.

2. A Sufi must f eed the poor to their heart's

satisfaction.

3. A Sufi must always remain in a sorrowful mood

inwardly but outwardly he must appear quite

happy, cheerful and contented before the world.

4. A Sufi must always forgive and treat his enemy

with all due affection and kindness.

When Khwaja Qutbuddin intended to kiss the feet of his Pir-

o-Murshid and seek his permission to depart, Hazrat Khwaja

Saheb understood it and asked him to be nearer, and whenQutub Saheb stepped up and fell down upon his Pir's feet,

Khwaja Saheb raised him up and embraced him

affectionately. A fateha was then recited and Khwaja

Moinuddin advised his disciple further: Never turn your face

from the right path of Sufism and Truth. Prove yourself to be

a brave man in this divine mission." When Khwaja

Qutbuddin again fell down upon his feet, overwhelmed with

love and grief at this tragic hour of Parting, he was again

raised and embraced affectionately by his Pir-o-Murshid.

And this was the last embrace of his life with his beloved


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mureed and spiritual successor.

Accordingly, Khwaja Qutbuddin left Ajmer for Delhi with a

few other dervishes amd took up his appointment there as

ordered. Hardly 20 days had passed when news was brought

by a qaasid (messenger) that after his departure for Delhi,

Khwaja Moinuddin lived for 20 days and then passed on.

Character

Poverty

Hazrat Khwaja Qutbuddin and his family (for he had married

again after the divorce of his first wife as mentioned in the

foregoing pages) had to face faaqaa (unavoidable starvation

due to renouncement. Often, after several days of faaqaa,

his wife used to buy some provisions through the help of a

loan from the wife of a neighbouring baqqaal (the provision

dealer) to arrange for food. One day the wife of of the

baqqaal taunted Hazrat Qutub Saheb's wife saying, "If I stop

lending you money, you and your children would starve todeath." When this taunt was brought to the notice of Hazrat

Khwaja Qutbuddin, he forbade his wife to borrow anything

from the baqqaal's wife in future but to take out as

manykaks (a kind of very tasty bread) as she needed from

the niche of his hujra (cell) by reciting Bismillah Sharif(the

first Quranic adoration) which is "In the Name of God, the

Merciful, the Compassionate." The lady did the same and

the necessity of a loan never arose again. It was this

miraculous incident which indicates the popular 'suffix' of the

word of 'kaki' to Hazrat Qutbuddin's name.

With all his self-imposed extreme poverty, Hazrat Qutbuddin

was too magnanimous and liberal like all other Sufi

dervishes. Whatever things came to his Khanqah

(monastery) were quickly distributed among the poor and the

needy every day. Any day if there was nothing in the kitchen,

he would order his attendants and mureeds to start

distribution of plain water as a humble token of his

hospitality to all callers, etc.

Picture of forbearance

Hazrat Khwaja Qutbuddin was a picture of patience and

forbearance. It is exemplified by the incidence of his young

son's death. When the people returned after the child's

burial, Hazrat Qutub Saheb's wife, overwhelmed by grief,

began to wail and cry. When the Khwaja Saheb (who was

not present at the time of the child) enquired the reason of

this wailing, it was disclosed by his Mureeds that his little

son had died. He said: "If I knew, I would have prayed to

God for the child's long life. But now we must resign to the

will of the Almighty."


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His 'mujahedas' (striving)

Hazrat Khwaja Qutbuddin suffered extreme hardships and

privations during the course of

his mujahedas and riyazat(strivings) According to "Siyar-ul-

Aulia", (p.49), it is recorded that in the beginning of his

career, he could afford to have some sleep but in the

concluding years of his life, he never slept and used to say:

"If I ever sleep, I feel uneasy and sick." For 20 years henever slept in the night, nor did he ever touch his back to the

floor even for a moments rest. He was also all the time

deeply absorbed in muraqaba (lost in devotion of God) so

much so that if anybody came to see him, he regained

consciousness with some difficulty and delay. It was only at

the time of Namaz that he regained the state

of sehav (normality).

In the concluding years of his life, he had committed the

Holy Quran by heart and used to recite and finish it twice

every day. According to "Jawama-ul-Kalum", Khwaja

Qutbuddin used to remain in his cell in a state of broken-

heartedness, tongue- tied, sighing and weeping. When the

crowd of eager devotees and visitors swelled outside

hishujra, he came out to meet them and ordered his

'mureeds' in the Khanqah to offer the people a cup of water

if there was nothing else to offer hospitality. And when they

were busy drinking the water, he used to give them brief

sermons to lead a God fearing and religious life. After

seeing them off, he again went into his hujra and resumed

his devotional muraqaba.

Learning of Quran by heart

Like his Pir-o-Murshid, Khwaja Qutbuddin also entertained a

burning love for the Holy Prophet as mentioned before

in connection with his offering of 3000 'darood-o-salaam'

(salutations) every night in praise of the Prophet . In his

meetings too, he always used to advocate, with great love,

strict obedience to the traditions of the prophet . One

day, in one of such meetings, he disclosed:

In the beginning of my career as adervish, I could not succeed in

remembering the Holy Quran by heartdespite my very best efforts to do so.

One night I saw the Holy Prophetin a dream. I fell at his feet andrepresented my eagerness to learn theHoly Quran by heart. The prophetexpressed his compassion for me andasked me to raise my head. When I didso, he instructed me to repeat SurahYusuf (a chapter of the Holy Quran)which, he said, would enable me tolearn the holy book by heart.

Accordingly I carried out the command
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of the Prophet and succeeded inlearning the Quran by heart.

(This is a precious hint for all those who want to learn the

Holy Quran by heart).

Love of Sama & Passing on

Like his predecessors, Hazrat Khwaja Qutbuddin was also

very fond of Sama (Qawwali) and used to hold Sama

Mahfils often at his place or join such Mahfils sometimes at

the place of his dear friend Qazi Hamiduddin Nagauri. He

also attended Sama Mahfils at the Khanqahs of other

dervishes. In a Sama Mahfil, the Qawwal was singing the

following Persian couplet under the spell of which Hazrat

Qutubudd in remained in a state of ecstasy for 4 days and

nights consecutively, except prayer times:-

Sarod cheest ke chandeen fasoon-e-ishqdaroast,

Sarod mehram-e-ishq ast-o-ishq mehram-

e-oast

What is music and why there is so muchenchantment of love in it?

(Because) music is the secret of divine love

and love is the secret of God

Hazrat Qutbuddin's love for Sama reached its climax when

he died in a state of wajd(ecstasy). When this incident took

place, the Qawwal was singing the following Persian couplet

of Sheikh Ahmed Jam's famous Qaseeda at the monastery

of Sheikh Ali Sijistani at Delhi:-

Kushtagaan-e-khanjar-e-tasleem raa,

Har zamaan azz gheb jaan-e-deegar ast

For the victims of the sword of divine love,

there is a new life every moment from the

unseen

Shaheed-e-Mohabbat (martyr of God'slove)

Qazi Hamiduddin Nagauri and Sheikh Badruddin Ghuznavi

helped to bring Khwaja Qutbuddin in his state of wajd to his

home, (the Qawwals repeating the said couplet), where he

remained in the same state for 3 consecutive days and

nights and expired on the 4th day his condition becoming

worse with the passing of each day. This happened in 634

AH. or 1237 A.D. at Delhi and on account of this

extraordinary death, Hazrat Khwaja Qutbuddin is known as

"Shaheed-e-Mohabbat" (martyr of God's love).

At the time of death, Hazrat Khwaja Qutbuddin's head was

resting on the thigh of his beloved friend Qazi Hamiduddin
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Nagauri, while both of his hands were in the lap of Sheikh

Badruddin Ghuznavi.

Place of burial

A few weeks before his death, Hazrat Khwaja Qutbuddin

was returning home after the Idd prayer when he stayed at a

place on the way and told his companions: "I feel the smell

of love coming out of this place." The owner of the land was

summoned immediately and it was purchased. This is the

same place where the great saint was buried and where his

illustrious Dargah stands upto this day. It is situated in

Mahrauli, a small habitation in the suburbs of New Delhi.

The famous "Qutub Minar" of Delhi stands near his Dargah.

His Titles

Hazrat Khwaja Qutbuddin's rank is very high in the Sufi

world. He enjoys the following titles:

1. Qutub-ul-Aqtaab2. Qutub-ul-Islam

3. Malik-ul-Mashaikh

4. Sultan-ul-Tariqat

5. Burhan-ul-Haqiqat

6. Rais-us-Salikin

7. Imam-ul-Aamileen

8. Siraj-ul-Aulia

9. Taj-ul-Asfia

His Spiritual Successors (Khalifas)Hazrat Khwaja Qutbuddin Bakhtiyar Kaki had 27 Khalifas

who carried on his teachings in Sufism in different parts of

India, apart from Delhi and its adjoining provinces. Of them,

Hazrat Baba Fariduddin Ganjshakar, Hazrat Sheikh

Badruddin Ghaznavi, Sheikh Barhanuddin Balakhi, Sheikh

Ziauddin Rumi, Sultan Shamsuddin Al-Tamish and Qazi

Hamiduddin Nagauriare most prominent.

Teachings & Publications

Hazrat Qutbuddin has written a masterpiece on Sufism in

Persian, called. "Fawaid-us-Salikin." It contains his

malfoozaat' (teachings and sayings) in 7 brief chapters and

was compiled and arranged by his first spiritual successor,

Hazrat Baba Fariduddin Ganjshakar, who carried on the

distinguished work of the Chishtia Order, after Hazrat

Qutbuddin's death.

Fawaid-us-Salikin is not a voluminous publication and

contains only 36 pages and but features all those delicate

points, instructions and life-long experiences of the saint
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which are necessary for a Sufi dervish to achieve perfection

in this divine creed. Here is a very brief but choice summary

of them as described by Baba Fariduddin :-

The life of a Sufi

A Sufi must eat very litt le. If he eats full-belly, he is a slave

of his Nafs. He must eat only to retain sufficient vitality to

enable him to keep his body and soul together, so that he

may be able to perform his devotional duties convenientlyand successfully.

A Sufi's dress must be very simple, free of all pomp and

show. If he wears his dress for the sake of show, he is a

dacoit in the path of renunciation.

A Sufi must talk and sleep as litt le as possible to avoid all

sorts of worthless worldly entanglements.

Hazrat Bayazid Bastami strivedunsuccessfully in the devotion of Godfor 70 years at a stretch in order to get

'nearness to God'. He, however,succeeded in attaining this 'nearness-to-God' only when he threw away evenhis last earthen bowl (aabkhara) inwhich he used to drink water and hisonly leather 'khirqa' (cloak) in order tocomplete his renouncement of theworld, thus depending absolutely upon,and surrendering himself completely to,the will, pleasure and mercy of God.

A Sufi's love for God

"A Sufi must always remain deeply absorbed in the love of

God so much so that if, in his state of sukr both the heaven

and earth enter into his chest, he should not feel their

presence. If a Sufi, in the path of his love and devotion to

God, complains against the hardships and privations, he

cannot claim himself to be a true lover and friend of God he

is only a hypocrite and liar. True divine friendship means that

whatever, good or bad, he gets from the friend'(God) he

must take it as a great boon and blessing from Him because

even by any tortuous tests, his 'friend' at least remembered

him.

Therefore, Hazrat Rabia Basri, the woman saint, used tofeel sorry and unhappy on the day when no new calamity or

hardship befell her. She thought that her 'friend' (God) had

forgotten her. On the other hand, when she had a new

calamity or trouble, she felt extremely happy because she

took, it as a token of her friend's kind remembrance of her.

Hazrat Khwaja Moinuddin Chishti also says that "a Sufi who

cannot bear the hardships and privations in the love of his

friend (God) has no right to claim His friendship, because a

friend's torture comes only to a friend. The day these

hardships are stopped, he should consider that he is being
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depriver his friend's attention, blessings and boon. In

Sufism. the names of blessings, favours or boons are

tortures hardships and privations".

Stages in Sufism

Hazrat Khwaja Qutubuddin says "According to Mashaikh-e-

Tariqat (great Sufis) there are 180 stages in the path of

Sufism, but according to Junaidia silsila there are 100

stages according to Zunnooni silsila there are 70 stagesaccording to Ibrahim Bashar Haafi, there are 50 stages

according to Khwaja Bayazid Bastami, Abdulla Mubarik and

Khwaja Safyaan Soori, there are 45 stages in the path of

Sufism. According to Shah Shuja Kirmani, Samnoon Hujjat

and Khwaja Mar'Atish, there are 20 stages but according to

the Chishtia silsila there are only 15 stages. All these various

stages include a stage of miracles or karaamaat also.

Among these different 'silsilas' serially, the stages of

miracles stand at numbers 80, 50, 30, 25, 10 and 5

respectively. It is however, strictly warned that, after

attaining the 'stage of miracles', a Sufi must never disclose it

because by doing so, he would be deprived of all the other

stages already attained by him, and all his hard earned and

precious strivings and lifelong devotion and 'Mujahedas'

would be lost."

Divine secrets must never be disclosed

Hazrat Khwaja Qutbuddin has strictly forbidden against the

disclosure of the 'divine secrets' in Sufism. He says "A Sufi

must have a very strong courage, will-power and tolerance to

resist the temptation of divulging divine secrets of his 'friend'(God)."

He gives his own example and says that he never divulged

the secrets of his Pir-o-Murshid under any circumstances

although he stayed with him for many years together.

According to him, Mansoor Hallaj (who was crucified in the

well known episode of "Anal-Huq" was not a perfect Sufi

because he divulged the 'divine secret' and had to pay the

penalty with his life, as his story goes. He said, "In the state

of 'Sukr' Hazrat Junaid Baghdadi had to suffer an extremely

difficult time but he never disclosed his divine secrets to any

one and used to say: "A thousand pities on that lover who is

madly in love with his 'beloved' (God), but when he sees the

latter's myriad divine secrets and beauties, he discloses

them before others."

Adherence to Shariat

Hazrat Khwaja Qutbuddin advocates, and strongly

recommends, strict adherence to the Laws of Shariat for a

Sufi. In whatever condition he may be, paticularly in the

state of 'Sukr', none of his acts must exceed or trespass the
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limits of Shariat. Whenever he himself was in the state of

'Sukr', he used to regain normal stage to fulfil the conditions

of Shariat to offer his Namaz. (Fawaid-us-Salikin).

Quotes & Sayings

The enlightened is one who may experience strange

conditions every moment and every hour, and he may be

so absorbed that if at that moment the earth and everyother thing enters his breast, he may be quite unmindful

of their so entering therein.

For the enlightened, no curtain is greater than the world

itself. The path of enlightenment requires courage of a

very high order, so that the secrets may gain ground and

may not be exposed, for the secret is the mystery of the

Friend.

The claimant of love who complains in time of trouble isnot sincere in love, but on the contrary, is a pretender

and a liar.

He, who is perfect does not expose the secret of the

Friend.

When the dervish becomes perfect, whatever he wills that

happens.

The dervish will never attain the position of nearness,

unless and until, he becomes a stranger to all his friends

and relatives and takes to renunciation and frees himself

from the attachment of the world.

The dervish who eats to his heart's content, out of desire

of self, is a worshipper of the self and not a dervish at all.

Sainthood is not a pleasure, but implies embroilment in

the troubles of the world.

The spiritual guide and teacher should possess so much

power, that he is able to clean the darkness within the

heart of his disciple by the dint of his inward power and

may cause him to reach God.

The spiritual disciple must remain the same in the

presence and absence of his spiritual guide and teacher,

and after his passing away may show him greater

respect.


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Whatever pleasure there is in music, is not contained in

any other thing and that such a condition cannot be

attained without music.

The manifestation of supernatural powers will deprive one

of the remaining stages of life.

qutbuddin bakhtiar kaki - sufiwiki

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